[Advaita-l] Fw: Re: waking, dreaming, sleeping, as mutually supportive

Anbu sivam2 anbesivam2 at gmail.com
Mon Oct 26 16:49:53 CDT 2009

The Naga Akhaada was created by the great advaitin Madhusudhana Saraswathi.
He went to Akhbar's dharbar and pleaded with him that the tapasvis on the
bank of Ganga who were being slaughtered by the Muslim rogues be protected.
Akhbar refused saying that it is the duty of the Muslims to kill the
non-believers and therefore he could not interfere in their religious
rights.  Madhusudhana Saraswathi came back and started the Naga Akhaada that
was armed with the trisul and kept to guard the tapasvis.

My great respects and pranaams to these warriors.  I suppose you can call
them sanyasis!

On Mon, Oct 26, 2009 at 7:27 AM, Ramesh Krishnamurthy <rkmurthy at gmail.com>wrote:

> 2009/10/26 Shrisha Rao <shrao at nyx.net>:
> >
> > Correct, actually; both were neo-Vedantins.  There may be numerous
> > such examples from recent times, but it would be a lot more persuasive
> > in determining the way tradition goes if it were the case that, say,
> > Vidyaranya was a क्षत्रिय or that Madhusudana Saraswati was a वैश्य.
> >
> If you are looking for scholarly personalities from pre-modern times
> then the search may be difficult. However, if you look at the
> tradition in more general terms then things are quite different. The
> dashanami sannyasa tradition in particular is far stronger in the
> central Himalayan belt stretching from Himachal to Nepal, as well the
> Narmada Valley from Amarkantak to Bharuch, than it is in southern
> India, even though the South has had a strong scholarly tradition. One
> can hardly refer to these sannyasi-s from various traditional akhada-s
> as neo-Vedantins. There have been, for several centuries, people from
> various communities among these sannyasi-s, mostly Dashanami-s and a
> few Udasin-s. Jaldhar even mentioned one Sadhvi Narmada Giri who was a
> Rajput princess in her purvashrama! From my explorations among these
> groups, this does not seem unusual at all.
> >
> > It is said that the Visishtadvaita tradition was once very inclusive
> > and open to anyone, but now it is as insular as they come, so these
> > are not valid examples either.  Or at any rate though these relatively
> > recent groups might profess allegiance to Ramanuja, they definitely do
> > not set the standard for what is traditional in Ramanuja's own
> > unbroken line.
> The Ramanandi-s are far from being a recent group. They have been
> around for 700 years.
> Ramesh
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